In the Qur’an, the People of the Book are addressed through several expressions-alladhīna ūtū al-kitāb, Ahl al-Kitāb, and alladhīna ātaynāhum al-kitāb. Identifying the semantic distinctions among these terms, which may appear synonymous at first glance, constitutes the main question of this study. Using a descriptive-analytical method, and examining the semantic components and chronological usage of the expressions across Makkan and Madinan revelation, the study analyzes their nuanced differences. The findings indicate that alladhīna ātaynāhum al-kitāb refers to an elevated group of learned members of the People of the Book-primarily present in Makkah-who affirmed the prophethood of Muḥammad (ṣ) and believed in the Qur’an. In contrast, alladhīna ūtū al-kitāb, occurring predominantly in Madinan verses, designates a group of corrupt scholars and elites who, despite knowing the truth of Islam, concealed it. This is supported by their frequent association with terms such as knowledge, recognition, covenant, clear proof, and concealment. Ahl al-Kitāb, meanwhile, encompasses both groups in addition to the general population of the People of the Book-believers and disbelievers alike-who, according to the Qur’an, followed their religious authorities. This group also appears extensively in Madinan contexts.

The Book of Causes (Kitāb al-&lsquo, ilal), which is also called Kitāb al-khayr al-awwal and Kitāb iḍaḥ khayr al-maḥḍ, discusses the causes of the first objects. God, as the First Cause, is one of these causes. The questions that arise here include the following: What is the concept of God in The Book of Causes? Is the God in The Book of Causes existential or beyond existential? In this book, God has been discussed while employing a number of different terms and concepts such as Absolute Being, First Cause, Pure Goodness, and Super Being. The findings of this study, which was carried out using a descriptive-analytic method, indicate that, in the view of the author of this book, God is not only Pure Existence (as opposed to limited existence) but also Pure Goodness, and His being Pure Goodness is based on existence. He is also the First Cause in the sense of the true creating efficient cause. There are also some reasons for considering Him to be existential and beyond existential. The term Super Being for God &ndash,as opposed to limited and concrete existence &ndash,refers to &ldquo, existence through participation&rdquo, , which applies to all creatures. Moreover, it appears that among the three terms of the First Cause, Pure Goodness, and Pure Existence, the last one is more comprehensive than others in describing God. Existence is the basis for the other two concepts, namely, the First Cause, which is an efficient and creating cause that grants existence to all things and existents, and Pure Goodness, the goodness of which is mediated by its existence.

Introduction One of the sections of "Șahīḥ Bukhārī" which has been considered as a superior place among Suni hadith books and from the viewpoint of their scholars is "Kitāb al-Șulḥ". Considering the fact that the traditions of "Kitāb al-Șulḥ "are highly reflective, analyzed, adapted, and critiqued those traditions with the aim of illuminating them, in order to make optimal use of traditional  sources, and to explain the concept, place and comprehensive purpose of peace in the Islamic religion, as well as intellectual refinement and religious revival, as well as reviewing the aforementioned hadiths in terms of authenticity of the hadiths, the correctness of words and concepts, and the comprehensiveness of the discussion and proportionality of the traditionals in the this book in accordance with the verses of the Holy Quran and credible hadiths, makes this research important and necessary. Materials and methods "Șulḥ" literally means peace and reconciliation. Also, "Șulḥ" means "righteousness" and "anti-corruption". In the Qur'an, The two words "Șulḥ"  and "Iṣlāḥ" are sometimes compared to "corruption" and sometimes to "sin". In many cases, "Șulḥ" is specific to the elimination of hatred and malice among people. In terminology, "Șulḥ" has different meanings, and basically it means an agreement and compromise to resolve a conflict between two or more people or groups. Sometimes it is called "the state that arises due to the end or absence of war and unrest". Sometimes the process of ending war or conflict is called "Șulḥ". The Prophet's peace with the polytheists of Mecca (Hudaybiyyah) and Imam Hassan's peace with Mu'awiya are two examples of great Islamic peaces. This research was carried out with a descriptive, analytical and critical method, and so far no independent research has been organized in this field. Results and findings Title design for chapters in traditional books is a necessary and unavoidable matter. Besides, connection the title with the topics of the chapter is very important. Two basic objections to Bukhari in Kitāb al-Șulḥ and throughout Șahīḥ Bukhārī; One is the lack of knowing titles, but mainly the presentation of long and unclear titles for the chapters, the other is the inconsistency and disproportion between the titles of the chapters and the traditions mentioned in them. As the title of the first chapter, "mā jā' fī al-iṣlāḥ bayn al-nās" is very general and includes everything related to peace and reconciliation. Despite this, Bukhārī has given only two traditions in the first chapter, and the first tradition has nothing to do with peace! The title of the second chapter, "laysa al-kādhb, alladhī yuṣliḥu bayn al-nās" is also taken from the tradition of the same chapter. For the third chapter, Bukhārī has chosen the title "qawl al-Imam li aṣḥābihi: idhhabū ibnā nuṣliḥu" which is taken from the tradition of the chapter and does not deserve to be named as the title in any way. Another point is that its only tradition is apparently in the first chapter, which is one of the serious defects of Șahīḥ Bukhārī. The fourth chapter is named with the phrase "an yuṣliḥā baynahuma, Șulḥan wa al-Șulḥu khayr" which is a part of verse 128 of Surah Nisa. This chapter also has only one tradition about reconciliation between couples. The title of the fifth chapter is the phrase "idhā iṣṭalahū 'alā Șulḥin jawrin faṣṣulḥo mardūdun" which Bukhārī assumed it from all the hadiths related to this topic. Among the few traditions of this chapter, except for one tradition, the rest of the traditions, do not have much connection with the title and topic of the chapter and contain scattered and unrelated topics. Bukhārī named the sixth chapter with the long phrase "kaifa Yuktabu: hādhā ma ṣālah fulānu ibn fulan, wa fulānu ibn fulan, wa in lam yunsibuhū ila qabilatihi aw nasabihi" instead of which, he could have put forward the short title "kaifa yaktubu al-muūṣālahah". Its content is also related to the peace of Hudaybiyyah, which is facing many shortcomings and incoherence. In the seventh chapter titled "Șulḥ ma'a mushrikin" no useful and valuable material is presented. The eighth chapter, entitled "al-Șulḥ fi al-diyah", has only one tradition that shows the weakness and defects of Bukhārī's method in this regard. But the content of the ninth chapter with the inappropriate and long title "qawlu al-nabi pbuh li Ibnihi Hassan Ibn Ali, raḍiyallhu anhuma: ibnī ḥādhā sayydun wa la'alla allahu an yusliha bihi bayna fi'atayn 'aẓīmatayn. wa  qawlihi: "faaṣliḥū baynahuma" is facing with serious bias and deficiency Bukhārī named The 10th chapter with the interrogative phrase "hal yushīru al-Imam biṣṣulḥ"? It is mentioned that this title does not match the content of the two traditions of the chapter! The 11th chapter has the appropriate title "faḍlul al-iṣlāḥ bayn al-nass wa al-'adl baynahum", but I wish Bukhārī had reported some hadiths related to the title. The twelfth chapter, with the not so short and telling title "idhā ashāra al-Imam biṣṣulḥ fa aba ,hakama alaihi bilhukmi al-bayyin", has only one tradition, and according to the contents of the Sunni and Shiite traditional sources, the authenticity of this tradition is also doubtful. Bukhārī named the 13th chapter "al-ṣulḥu bayna al-ghuramā and aṣḥāb al-mirath wa al-mujazifateh fi dhālika", and he started it with a speech or a fatwa from Ibn Abbas, which Bukhārī's method is not acceptable in this matter either! In addition, this chapter contains only one traditional that has little to do with the issue of peace in the strict sense of the word. Bukhārī named the last chapter of the Kitāb al-Șulḥ with the short title "al-Șulḥu bi al-ddayn wa al-'ayn", which contains only one tradition, which is similar to the tradition of the tenth chapter! Conclusion Compilation of a collection of hadiths on the subject of peace among Sunni hadith communities has apparently been done for the first time in Șahīḥ Bukhārī. Despite the valuableness of Bukhārī's action, there are many problems and objections to his "Kitab al-Șulḥ": the titles of the chapters are not named correctly and accurately, in most of the chapters only one tradition is reported. In addition, the traditions presented overlap! Most of the traditions of "Kitab-o al-Șulḥ" are about peace after personal quarrels and differences. Even in the cases where Bukhārī discussed important peaces such as "Peace of Hudaybiyyah" and "Peace of Imam Hasan", he presented them in the form of scattered, incoherent, flawed and biased and dishonest traditionals - intentionally or unintentionally.

This study analyzes the intertextual relationships in Persian hagiographical texts, focusing on two works, *Dastur al-Jumhur* and *Kitab al-Nur*, as dedicated monographs on the life of Bayazid Bastami. Utilizing Gérard Genette's theoretical framework of transtextuality, particularly the concept of "hypertextuality," it examines various types of transformations in the rewriting of these two texts: quantitative (reduction, expansion, substitution), formal (translation, stylistic and modal transmutation), and semantic (diegetic, pragmatic, and axiological transformations).The findings reveal that *Dastur al-Jumhur*, through techniques such as accretion, stylistic-thematic expansion, and axiological transmutation, presents a relatively transformed image of Bayazid that aligns more closely with later Sufi discourse. These modifications—including an emphasis on "divine love" (*mahabbat*) instead of "annihilation" (*fana*), an insistence on the concepts of "adab" (proper conduct) and "tradition," a reinterpretation of ecstatic utterances (*shatahat*) to align them with the discourse of Islamic law (*Shari'a*), and a heightened focus on initiatic chains (*silsila*) emphasizing the relationship of discipleship over that of reverence—reflect paradigmatic shifts in eighth-century (AH) Sufism and the need to legitimize Sufi lineages.This research underscores the importance of intertextual analysis in understanding the rewriting of hagiographies as ideological and historical instruments that reveal discursive transformations.

The “linguistic denotation” scheme in this paper, vs. the “logical denotation”, represents the relationship between “words” and “meanings” in “natural languages”. In this scheme, the process of “denotation” is dependent on “application” and is performed by “interpretation”, but in logical denotation, it is only a function of contract. However, the Holy Quran and Traditions have been issued in the atmosphere of natural language. Therefore, the meaning of the Kitāb and Sunnah must be explained in the structure of linguistic not logical denotation. So, the meaning of words, in addition to the “co-text”, also depends on the “context or application”, and interpretation activity plays a great role in it. Accordingly, “application” in the literature of interpretation of the Quran is: the occasions and addresses of revelation, and in Tradition is: the conditions and situations of the Hadīth issuance. Details and applications of this approach in Quranic and Hadīth sciences require further researches.

al-Jāḥiẓ (163-255 H. / 780-868 AD) is indisputably the most prominent early Muslim zoologist, as his book entitled Kitāb al-Ḥayawān (Book of Animals) has been, over many centuries, the main reference of the next generations of Muslim Zoologists and other scholars who have somehow dealt in their essays with animals or animals’ role in Arabic culture. Besides different kinds of literature and verbal resources, antecedent and contemporary philologist’s essays, and other available monographs, the Arabic translation of Aristotle’s Historia Animalium, prepared by Syrian scholar, Yaḥya (John) Ibn al-Batrīq, was one of the most important al-Jāḥiẓ’s sources His influence of Aristotle was not only in the form of quotations and adaptations but also, he had many creative inspirations, which resulted in his personal contemplations of surrounding nature. A very illustrious case which discriminates his book from Aristotle’s thoughts and other Islamic zoological texts is a kind of spider with the Arabic name Layth. al-Jāḥiẓ’s detailed account of the hunting etiology of this arthropod shows his creative, active, and accurate nature observations, and could be matched the members of jumping spiders (Salticidae) in present zoology as well. Such comprehensive descriptions are especially important about animals that are not simply recognizable via their common names in old texts solely. Without al-Jāḥiẓ’s elucidation of Layth’s hunting method, it might have remained unknown in all historical texts of zoology, forever, or at best could have known as a kind of spiders. In none of his antecedents’ remained essays or Aristotle’s explanations about spiders, al-Jāḥiẓ’s account of Layth could be found. It seems that seeing a descriptive name of a kind of spider, namely λυκος in Aristotle’s Historia Animalium, has sought al-Jāḥiẓ’s its appellation, watched Layth in nature around and explained carefully whatever he has seen. This could also be an example showing al-Jāḥiẓ’s own ideas in nature description, and the independence of his book of animals from Greek resources.

The works and texts of many Muslim geographers remain in the knowledge of the geography of the Islamic countries, including those located in the territory of Islam. Among these works, we can mention the "Masalak and the Mallak" by Ibrahim bin Muhammad, Abu Ishaq Karkhi Estakhri (346 q.), Who is one of the first Iranian geographers of the Muslim world in the 4th century AH in Iran. This work, translated byan obscure writer in the fifth century AH, refers to the position of the Persian Gulf. In many geographical resources related to the Islamic regions, the Persian Gulf and its importance is named the Persian Gulf, Pars Sea and... These texts, in addition to geographic value, are historically, politically, military, economic, social, cultural, etc. of great importance. And should be seriously investigated in order to maximize theirvalue. "Masalak and the countries" is one of the early texts of the fourth century AH Which is essential for the geographical study of many regions of Iran in that epoch In this research, this Iranian Sea has been studied with the aim of understanding the historical geography of the Persian Gulf at that time.

The manner of the creation and administration of the universe by God Almighty is an issue whose full dimensions cannot be comprehended by humans. However, by utilizing reason and with the aid of narrations from the Ahl al-Bayt (pbut), humans can, to the extent of their capacity, understand a significant portion of these hidden aspects. As narrated from the Imams,Imam al-Bāqir and Imam al-Ṣādiq (pbut) in some narrations concerning the creation, management of the cosmos, and the ordainment of beings: "Nothing occurs on the earth or in the heavens except through these seven attributes (al-khiṣāl al-sabʾ): by Will (mashīʿah), Intention (irādah), Measure (qadar), Decree (qaḍāʾ), Permission (idḥn), Record (kitāb), and Term (ajal). Whoever claims to be able to invalidate even one of them has indeed committed disbelief. " This research, using a descriptive-analytical method, while examining the chain of transmission and the signification of the mentioned hadith, elucidates the seven degrees (attributes) and their relationship with one another. The findings indicate that these degrees exist in a vertical hierarchy, and no action in the universe is realized outside this system. By emphasizing the sovereignty of this system over all actions, this hadith refutes the Mu'tazilite doctrine of delegation (tafwīḍ), which claims human independence in their own actions. Comprehending this precise system, in addition to explaining the manner of creation and administration of the universe, also clarifies the position of human free will within the cosmic order.

Typographical data entry errors and incomplete documents, produce imperfect records in real world databases. These errors generate distinct records which belong to the same entity. The aim of Approximate Record Matching is to find multiple records which belong to an entity. In this paper, an algorithm for Approximate Record Matching is proposed that can be adapted automatically with input error patterns. In field matching phase, edit distance method is used. Naturally, it had been customized for Persian language problems such as similarity of Persian characters, usual typographical errors in Persian, etc. In record matching phase, the importance of each field can be determined by specifying a coefficient related to each field. Coefficient of each field must be dynamically changed, because of changes of typographical error patterns. For this reason, Genetic Algorithm (GA) is used for supervised learning of coefficient values. The simulation results show the high abilities of this algorithm compared with other methods (such as Decision Trees).